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Co-authored with Dr. Ken Baskin.
Few things are more important to human psychology writ large than religion. But what does this concept really mean?
The more deeply we investigate it, the odder Religion1, as a category of human behavior, seems. For one thing, while almost all scholars agree that it integrates myth and ritual in worship practices, Religion has accumulated dozens of definitions, none of which are universally accepted. Why is it so difficult to find a generally accepted definition for a concept we witness every day?
It is also the case that even first-rate thinkers reach odd conclusions when they try to explain why natural selection should allow people all over the globe to invest so much energy into worshipping what they insist is a superstitious fantasy. Richard Dawkins, for instance, insists that Religion might be the result of neurons that misfire.
Similarly, psychologist Ara Norenzayan argues that powerful, punishing “big gods” made large, impersonal societies possible by convincing people they faced divine retribution if they didn’t work together. Yet, one of the largest societies in world history, China, had no punishing big god during its most glorious periods. Rather, that society made the leader…
Some are. But many are not.
Around a fifth of “nones” express consistently negative views of religion. They say it does more harm than good in society, encourages superstition and causes division. These “nones” also reject a couple of positive statements about religion – that it encourages people to treat others well, and that it helps society by giving people meaning and purpose in their lives.
But most religious “nones” take a more neutral view of religion, expressing a mix of positive and negative opinions about its impact on people’s lives and on society as a whole.
Few “nones” surveyed – just 4% – express consistently positive views of religion.
When asked directly, 43% of “nones” say religion does more harm than good in American society. A similar share says religion does equal amounts of good and harm. Fewer religious “nones” (14%) say religion does more good than harm in American society.
“Nones” are much more likely than religiously affiliated adults to believe religion does more harm than good, and much less likely to say religion does more good than harm in American society.
“Nones” with at least some college education…
If the cognitive science of religion (CSR) and religious studies have the same goal of understanding religion, do scholars of religion consider the explanations provided by CSR to be appropriate or satisfactory?
In his new book, Neuromatic, John Modern, a scholar of religious studies, provides a historiographical critique of CSR, which traces the uses of psychology through cognitive capitalism, cybernetics, experimental literature, and popular spiritual movements. The purpose of this approach is to suggest that to study religion without considering history is not sufficient. This is because contingent historical and cultural factors define the very conditions by which any measurement of religion becomes practicable. Conceiving of the brain as an error correction machine, CSR can only consider religion as a naturally occurring pathology.
Don Quixote (after Daumier)
Source: Rami Gabriel, with permission.
The author consistently argues that the fervor aroused, and the authority assumed, by neuro-studies resembles that of belief demonstrated in religious movements. He claims the metaphysical root of CSR is progressive secularization. This is an ideological position that is meant to liberate us from superstition and the concept of the soul (p. 6). One of Modern's most interesting arguments is that the knowledge produced in…